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== Full Transcript(Not Corrected) ==
OM YOGENA CHITTASYA PADENA VACHAM
MALAM SHARIRASYA CHAVAIDYA KENA
YOPAKARUTAM PRAVARAM MUNINAM
PATANJALIM PRANJALI RANATHO OSME
I bow to the eminent sage Patanjali
who removed the impurities of the mind through yoga,
of speech through grammar,
and of the body through medicine.
When a yogi becomes a master of the lower samadhi,
what is called sampragnata samadhi,
he attains to the state called pritambhara prajna.
Prajna means his knowledge.
It's absolutely truth-filled.
That means no falsehood can ever enter into his mind.
In this connection, I will take up two points.
Shri Ramakrishna, gospel of Shri Ramakrishna.
In the very beginning, when M entered into his room,
Shri Ramakrishna was talking about sandhya.
He said sandhya, that means the ritual performance
of what is called sandhya, merges in Gayatri mantra.
Then he takes it further and says,
Gayatri merges in Aum.
And where does Aum merge?
There is no other. That is the ultimate.
That is the state which here Patanjali is describing
as nirvichara samadhi or nirvitarka samadhi,
which we will come to very shortly.
So prajna means our intelligence.
Gayatri is the most wonderful prayer.
It is Gayatri in itself is the name of that prayer.
Gayatri is actually a meter consisting of 24 letters.
And the meaning of the Gayatri is
that he who chants this Gayatri, he will be saved.
Very etymological meaning.
So what is the prayer about?
I meditate upon you, the highest reality.
Let that reality guide my understanding.
Now guide my understanding means what?
It doesn't mean I will be separate
and that guiding entity will be totally separate.
Also look at this.
When we think of Krishna teaching Arjuna,
there is a chariot.
Krishna is the teacher and Arjuna is the student, taught.
Now who is driving the chariot?
It is the Shri Krishna.
That means what was Arjuna doing?
Wherever Krishna was taking him,
Arjuna was doing what was necessary.
So this is called ritambhara prajna,
total surrender to the highest reality.
Now Bhagavad Gita also, at the end of the second chapter,
Arjuna specifically questions Shri Krishna,
how do I recognize a man of wisdom?
And then there are some shlokas,
I do not remember how many,
sthita prajna shikha bhasha,
what is the nature of his sthita prajna,
how does he talk, etc.
And Shri Ramakrishna,
describing about Shri Ramakrishna in the great master,
Narada Ananda tells that through Shri Ramakrishna,
the Divine Mother has been functioning.
What does that mean?
Shri Ramakrishna used to sometimes issue
little bit of cryptic type of statements.
He used to point to himself and say,
in this there are two persons.
One is a devotee, another is the Divine Mother.
It is the devotee who is suffering.
It is the devotee who is eating.
It is the devotee who is feeling all the human feelings.
But when Shri Ramakrishna was speaking with the devotees,
who was speaking?
Shri Ramakrishna was the instrument
and Divine Mother was the operator.
When Swami Vivekananda was speaking at the Parliament of Religions,
who was speaking through him?
It was Shri Ramakrishna.
And Shri Ramakrishna says, I don't know anything.
It is my Divine Mother who is speaking.
That means who was speaking through Swami Vivekananda?
It is only the Divine Mother.
I will also tell you something funny.
Who is speaking through me?
It is only the Mother because
that intelligence to understand things
and try to put it, convey it,
that intelligence, that consciousness belongs to whom?
To the Divine.
If suppose I fall unconscious, who is going to speak?
So I have to be conscious.
And to whom does this consciousness belong?
To the, we say, to the Divine.
Divine Mother or God or Brahman or whatever,
pure consciousness.
When a yogi, through practice,
he attains to that lower Samadhi,
he becomes a master of the Samadhi.
What does that mean?
His buddhi, his intelligence, his egotism
is totally merged in the Divine.
And at that stage, who is operating through him?
Only through the, it is the Divine Mother.
That yogi is only an instrument.
That state is being described here.
It is called Ritambhara Tatra Prajna.
The knowledge in that state of Samadhi
is called filled with truth.
Means it is nothing but truth.
Now what does truth mean?
For us, what is the truth?
If you ask a scientist,
what is the nature of this table?
He will tell you it is made of wood.
There are so many atoms.
It is this shape, this color, this size, etc.
Is that truth or untruth?
From our viewpoint, it is the absolute truth.
But is it real truth?
No. What is the real truth?
It is nothing but Brahman, God.
The simplest word is God.
Nothing but Brahman.
When a yogi's mind is filled with this kind of Prajna, intelligence,
he doesn't, most important point is,
he doesn't need our instruments.
Why? For two reasons.
One reason is, he never thinks,
I am this body or I am this mind.
He always feels, I am pure consciousness.
The second reason is,
it is the God or pure consciousness
which manifests through that instrument.
We may be seeing the body and the mind in action,
but he never feels.
As you know, if you are in the presence of Sri Ramakrishna
and he is speaking to you
or he is getting annoyed
or he is dancing,
what do we see?
We see the body dancing.
We see the mind, the intelligence.
But what is his experience in that state?
Does he say that I am dancing?
A man who says, I do not speak, it is my mother,
when he dances, what would he say?
It is the mother who is dancing.
And when he is eating, what does he say?
It is the mother who is eating.
So in such a state,
our view of such great soul
and what he is experiencing,
these are totally diametrically opposite to each other.
We can never understand him
until we also reach that particular state.
Anyway, here in this aphorism it says,
if we are fortunate enough to come across such a yogi
and he will tell you only truth,
he will only reflect that truth,
he will only be filled with that truth,
therefore he also arouses the same type of truth within us,
even though temporarily.
You know, even in our ordinary day-to-day experiences,
if you see a person extraordinarily happy in his presence,
what happens to you?
You also feel temporarily filled with happiness.
If you see somebody tremendously inspired by something,
so long as we are in that presence,
we also feel the inspiration.
Now do you think that when you are in the presence
of such a great yogi like Sri Ramakrishna,
where would you think your mind would be?
It also will be thinking only about God,
though temporarily.
But like, you know, this funny example you remember,
there was Sri Ramakrishna's cousin
and he was a very peculiar character.
Whenever Sri Ramakrishna touches him,
he says, Ramakrishna, you are God himself.
I know you.
But as soon as that touch is removed,
he says, you are an ignoramus.
You are a fool.
What do you know about all these things?
How many times this play had gone on?
But was he a hypocrite?
Was he telling that you are,
when he was telling you are a God,
was he speaking untruth?
He was only speaking the truth.
Why?
Because at that time, the influence of Sri Ramakrishna
had also raised that person's mind to a great height.
But the inability to keep to that height
depends upon our previous spiritual sadhana.
You also would recollect,
on 1st January 1886, Sri Ramakrishna touched
one person called Vaikunthanath Senya.
And what happened to him?
He started seeing Sri Ramakrishna all the time.
He could not retain it.
So he had to pray,
O Lord, take away, I am unable to keep this state of mind.
Just imagine, by the very presence,
by the very touch of such people,
they have the capacity to rouse other people's,
more or less, to a great height.
If that is the influence,
what type of state they themselves are in.
Next also, how long do you think they will be in that state?
After attaining to that state,
until their body falls off,
they will be in that state.
Now this is called truth-filled putthi, intelligence.
That is that state.
That is their very natural state.
And that is why, as an example,
so many types of people used to go to Holy Mother.
Simple example will be Amjad.
Amjad used to go.
Do you think he was a normal person?
He was committing so many iniquities, etc.
I don't know whether he might have killed people also.
But when such people come to our presence,
not only their consciousness is of the lowest type,
there is very likelihood that we will also be inspired by their intelligence.
It is called gang mentality, mob mentality.
It will be there.
I am not speaking some isolated thing.
Why so many young men and women join gangs left to themselves?
Probably they would lead a good life.
But as soon as some 2-3 people with that type of mind are associated,
instantaneously these people also will attain to that state.
That is why Sri Ramakrishna's advice is,
always cultivate holy company.
How long?
How long?
Until you become like themselves.
And even if that company is not there,
your mind will not calm down.
Until that time we need.
When we come across such a person,
they know our nature.
They also know, from a relative point of view,
our future.
They can see our future.
When you go to an ordinary astrologer,
he will tell you,
Oh, this is going to happen to you.
But most of it is bunk.
I remember one small cartoon, you know.
Two roadside astrologers were sitting there.
Two cartoons, I remember.
So early in the morning,
both of them went at the same time,
opened the shop, you know, in India.
Some cards and a parrot.
Then a parrot takes one card
and whatever is written on the card,
that would be your fate.
What a horrible thing.
A parrot decides what is going to be our fate.
So, in this cartoon,
one astrologer is asking,
Tell me, how many customers am I going to get today?
Second cartoon was even funnier.
One astrologer was sitting there.
Whole day he sat from morning till evening.
Not a single customer had turned up.
And he was winding up his shop
and he was like,
Had I known, nobody would come,
I wouldn't have come.
These are the astrologers.
But if you go to either Swami Vivekananda
or to Sri Ramakrishna
or to Holy Mother,
they will accurately be able to predict.
Why?
Even by mistake also falsehood will not come
into their minds.
But that's not our concern here.
They can foretell our future
because they means not the individuals.
It is already God
in the form of pure consciousness.
They work through that intellect
and not that they think a lot
and then decide probably this is going to happen.
It is automatically those words will come
and they will be fulfilled
because they have never identified themselves
with falsehood.
With great difficulty,
tremendous superhuman difficulty,
they had given up identity
with the falsity of things.
And by falsity I mean two things.
First of all,
what we call falsity is
a person tells a lie,
a person wants to cheat others.
This is one type of falsity.
But that's not important for a yogi.
It doesn't really matter ordinary these things.
What really matters is
we think this table is very real.
We think whatever we are experiencing is very real.
But a yogi knows
whatever we are experiencing,
because it is being experienced,
it stands to be false.
This is a subject matter
for another topic, another day.
But such a yogi's mind is filled with truth.
Therefore,
whatever he does
only reflects the highest truth.
Whatever he tells to others
is only truth.
And whatever he inspires others
will also be truth.
That is the nature of this yogi,
power of this yogi.
Now, what is important point is
when we come across such persons,
how do we know that
are they really yogis?
There is only one measurement
through which we can know
such a person
is really a great yogi.
Do you know what it is?
Very good.
There is a law.
The law is
if a man is rich,
he can give money, etc. to others.
A poor man cannot give.
If a man is knowledgeable,
then he can pass that knowledge to others.
If a man is happy,
then he can make other people happy.
A miserable fellow
who says to everybody,
be happy,
how is it going to work?
Unless he is happy,
it is not going to work at all.
There was this fellow
who was terribly depressed,
unhappy.
So he went to a psychiatrist.
Psychiatrist examined him and said,
I see, I don't find anything wrong with you.
But look,
you need to make yourself happy.
Yes doctor,
but how can I make myself happy?
He said, you know,
on Thursday evenings on BBC,
there is a comedy show,
you watch it,
it is fantastic,
it will make you happy.
And this man said,
but doctor,
I am that comedian
who is running that show.
So how do we recognize?
That is the subject matter
that Bhagavad Gita says so beautifully.
When you examine a person's life,
and if you find these characteristics,
he is of a yogi.
How do we know?
Even then our mind cheats us.
The surest way to know is
when we go to somebody
and when we listen to their words
or their presence
or whatever they do,
if we also get transformed,
elevated,
there is a change in our mind,
that is the surest sign
that person is a great yogi
or a great spiritual person.
At least to some extent,
better than us.
Why?
The law.
Unless a person is a yogi,
he can't inspire others to be spiritual.
That is the law.
When a person,
when a yogi,
through strenuous practice
for a long, long time,
succeeds in attaining
the peak of the lower samadhi,
then what is called
Sampragnatha Samadhi,
Samadhi with great difficulty,
there is mind,
there are thoughts,
there are mentations are there,
then he attains to this state.
Why is Patanjali mentioning this?
Specially because
when such a yogi attains to that state,
he knows now definitely
that is the highest state.
The next stage is
still there is some remanent is left out.
A great lot has been left out,
far behind,
but still there is some remanent is there.
That remanent also
has to be gotten rid of
and that would be the next step.
We proceed to the 50th aphorism.
When a yogi attains to the highest peak of the
what is called Sampragnatha Samadhi,
then he accumulates
a type of samskara
which says this is not real,
this is not truth,
this is false.
That mental impression becomes so strong,
it is capable of removing everything else.
Ramakrishna explained this
in a most beautiful way.
You are walking in a wooded area,
barefoot,
and a thorn entered into your foot.
What do you do?
You take another thorn,
say a dozen thorns entered into your foot.
A dozen thorns.
So what do you do?
You take a strong thorn,
much stronger than this.
Otherwise, you know,
you take a weak thorn
and try to put it.
It will break there
and it will be adding to the number of thorns already there.
So you take a strong thorn
and with the help of that thorn,
you remove all the other thorns.
And when you are free of all the other smaller thorns,
what would you do?
You have to throw off that thorn.
You say,
Oh, my friend,
what a great good you have done to me.
So I will stick you in my foot
and cherish you.
You don't say that.
You have the freedom to do that,
but you don't do that.
You simply,
after the work is over,
throw it away.
First of all,
this yogi attained to that state
where he has acquired a big thorn.
That is being said here.
The resulting impression from this Sampragnatha Samadhi
obstructs every other impression.
That is to say,
there is no chance of his mind coming down
to the lower plane at all.
If at all it goes,
it will only go to the highest plane
because this is a penultimate state.
That means one step below the ultimate step.
Savikalpa Samadhi.
What comes next?
Nirvikalpa Samadhi.
This is being said here.
The resulting impression from that Sampragnatha Samadhi
obstructs all other impressions.
51th aphorism says,
By the restraint of even this,
the impression which obstructs all other impressions,
everything being restrained,
then results the seedless Samadhi
and that is the ultimate goal.
Let me dwell on this for a short time.
Taking the example of Sri Ramakrishna Sadhana,
Sri Ramakrishna's spiritual practice
is meant to illustrate all these things
graphically to people like us.
So let me read out,
then we will discuss slowly what happened there.
Sri Ramakrishna had attained
to what you call the vision of the Divine Mother.
Unobstructed vision of the Divine Mother
all the 24 hours, 365 days and years.
In fact, that is also not a correct statement.
I am only quoting it as an example,
but that's not a correct statement.
You know why?
Ramakrishna said,
Ramakrishna said,
He had already tested Nirvikalpa Samadhi
long, long back.
Then the question naturally comes,
where was the need for Gurus afterwards?
It is not for his sake.
It is for our sake.
Because how do we know?
We cannot practice spiritual disciplines like Sri Ramakrishna.
His mind was so pure
that his mind itself became the guide,
the Guru
and took him to the highest pinnacle
and through,
most interesting thing is,
through prayer,
wholehearted prayer.
Then came your other Gurus,
especially Bhairavi, Brahmani
and then ultimately Totapuri, etc.
Now this Totapuri came,
you know that funny story that had taken place.
Do you want to take monastic vows?
He said, I don't know.
Only my mother knows.
What a beautiful statement.
What does it mean?
We think,
you know,
our human way of thinking,
he has become like a small child
and you know,
if you ask any child,
what do you want to do?
He says, I will ask my mother.
But Sri Ramakrishna's condition was not like a child.
He had already attained all these things,
but he retained the child.
What does he mean my mother?
Ritambhara tatra prajna.
His mind is filled with truth.
Only outwardly,
he used to go to the temple.
Let me put a question to you.
You know,
after his attaining to the highest state,
before the Gurus came,
was there any necessity for Sri Ramakrishna
to go through all those things
according to the scriptural way?
Was there any need for himself?
No.
Very interesting thing also.
Very interesting thing.
When he restarted his spiritual journey,
did he remember all these experiences he had earlier?
Now this was my Nirvikalpa Samadhi
and all those things.
Temporarily he had suppressed them
because if he remembered,
then they would not have been able
effectively to teach him.
As if he is re-enacting the drama
with renewed vigour.
Suppose you engage a musician,
very good singer,
to sing a very good devotional song.
Imagine he sang it with all devotion
and fervour and all that.
And the song came out so beautifully.
You say,
Ankur, please sing once more.
It is so nice.
And suppose he sings.
Would he sing with the same enthusiasm
as the first time?
I doubt.
Unless he is a real devotee of God,
ordinary singer,
he gets bored.
Just now I sang
and by that time also
the effect of that intoxication
has gone down a little.
So, Sri Ramakrishna has taken up
second time all these things
with tremendous enthusiasm
as though he was totally innocent.
So he said,
I don't know anything.
My mother only knows.
And does his mother know really?
His mind is filled with truth.
That is why his mother also
is filled with truth.
That is why there cannot be
any falsehood there.
Straight he went to the Kali temple
and mother told him
wonderful thing.
He said,
He has not come.
Totapuri hasn't come.
I have brought him.
He was thinking
that he came by his own will.
He did not know
that the Divine Mother
who is pulling him with a thread
go and take monastic vows,
sanyasa
and everything was over.
And here is
this aphorism which we are exploring
right now
that this last thorn
has to be thrown away.
That thorn helped us
to get rid of
all the other thorns.
But that thorn
will remain a thorn
if we keep it.
That thorn has got to be
totally destroyed.
So let me first read here
from the great master.
Tota's exhortation.
Tota, a knower of Brahma,
now encouraged the master
to practice the contemplation of
not this, not this,
a well-known discipline
in the Vedanta
and remain identified
with Brahman itself.
He said to the master,
Brahman, the one substance
which alone is eternally pure,
eternally awakened,
unlimited by time,
space and causation
is absolutely real.
Through the influence of Maya,
which makes the impossible possible,
it seems that
it is divided into names and forms.
Dive deep into the reality
of the self existing
in yourself.
Be one with it
with the help of Samadhi.
You will then see the universe
consisting of name and form
vanish as it were
into the void.
You will see the consciousness
of the little eye
merge into that
the immense eye
where this little eye
ceases to function.
And you will have
the immediate knowledge
of the indivisible existence,
knowledge, bliss as yourself.
The consciousness
with the help of which
a person sees another,
knows another
or hears another
is limited, is little.
Whatever is limited
is worthless
for the supreme bliss
is not there.
How can the knower
at all be known?
The master's attainment
of the Nirvikalpa Samadhi.
Totha tried to make the master
attain Samadhi on that day
with the help of various arguments
and conclusive quotations
from the scriptures.
We were informed by the master
that Thotha strove that day
his best to put him
immediately into the state
of non-dual consciousness
to which he himself had attained.
Let me here stop a little
and then say.
What is the
not this, not this?
Until now
what was Ramakrishna's practice?
This, this.
This is my mother.
I am her child.
I am her devotee.
This he was not denying.
Now in this context
what does the Divine Mother
stand for?
Just now we discussed
two thorns.
One small thorn
which is stuck in the foot.
What do you do?
You take another thorn
and remove it.
Now
what does this
big thorn?
Who is this big thorn?
No.
What Shri Ramakrishna
used to call
the Divine Mother
with the help of that
Divine Mother
he could throw out
destroy every other
thought in his mind.
But that thorn remained.
That is the biggest thorn.
Every other
myriads of thorns
have been removed.
But the last thorn remained.
What is that thorn?
The Divine Mother.
Don't forget.
That is the
that is what Shri Ramakrishna
is telling.
Because
even
I am telling you
most
intricate thing
difficult thing
and yet sublime thing
that is
even that Divine Mother
is also
a part of the mind
meditation.
It is that thought
which had removed
every other thought.
But that last thought
also needs to be
thrown out.
But
the most wonderful thing
do you know
this last thorn
we are talking
we have given the title
what is the title?
Thorn.
But
if you are pricked
by that thorn
from
the sole of the foot
and to the head of
you will be filled
with so much of bliss.
Even if Brahman comes
and says
hey Brahman don't come here
I want only this.
Let this thorn
remain in me
all the time
because it is giving me
so much
joy
ananda
intoxication.
But according to
Vedanta philosophy
even that
that is the
last
great
obstruction
to
yoga.
You throw out
this is the
meaning of
I don't want
to
enjoy
sugar.
I want
to become
sugar.
I want to become
the Divine Mother.
I don't want to
enjoy her.
So that state
Ramakrishna had
attained
and then now
comes
this beautiful
description.
After initiating me
said the Master
the naked one
taught me
many dicta
conveying the
conclusions of the
Vedanta
and asked me
to make my mind
in all respects
and merge it
in the meditation
of the Self.
But it so happened
that when I sat
for meditation
I could by no means
make my mind
go
beyond the bounds
of name
and form
and cease
functioning.
I am reading again.
I could by no means
make my mind
go
beyond the bounds
of name
and form
and cease
functioning.
The mind
withdrew itself
easily from
all other things
but as soon
as it did so
the familiar form
of the Universal
Mother
consisting of the
effulgence of pure
consciousness
appeared before it
as a living
presence
and made me
quite oblivious
of the renunciation
of names
and forms
of all descriptions.
This happened
over and over
again
almost despairing
of the attainment
of the Nirvikalpa
Samadhi.
I then opened
my eyes
and said to the naked
one,
No,
it cannot be done.
I cannot make
the mind free
from functioning
and force it
to dive
into the Self.
Colding me severely
the naked one
said very excitedly,
What?
It cannot be done?
What nonsense?
He then
looked about
in the hut
and finding
a broken piece
of glass
took it in his hand
and forcibly
pierced my forehead
with its needle-like
point
between the eyebrows
and said,
Collect the mind
here at this point.
With a firm determination
I sat for meditation
again
and as soon as
the holy form
of the Divine Mother
appeared
now before the mind
as previously
I looked upon
knowledge
as a sword
and cut that form
mentally into two
with that sword
of knowledge.
That means
he destroyed
even that
last lingering
thought also.
There remained
then
only the mind.
That means
all the chitta vrittis
have been
totally
eliminated
destroyed
forever.
Then the mind
ascended quickly
the realm of names
and forms
making me
merge in samadhi.
Tota remained
sitting for a long time
besides the master
who entered into samadhi
then coming out
of the hut
silently
he locked the door
up
lest someone should
enter the hut
and disturb Sri Ramakrishna.
He took his seat
under the Panchavati
not far
from the hut
and was
awaiting the master's
call
to open the door.
Being versed
in the mystery
of samadhi
Tota became
astounded
even
because
even
after three days
there was no call
from the hut
and Sri Ramakrishna
remained exactly
where Tota left him.
Tota Puri
exclaimed
within himself
Oh wonderful
how can I
believe my eyes
has this great soul
actually realised
in a day
what I could
have experienced
only as the result
of forty years
of austere
sadhana
filled with doubt
Tota applied
his mind
to the examination
of the state
of the master
and scrutinised
minutely
all the signs
manifested in
the disciple's body.
He examined
especially
whether his heart
was beating
and whether
there was the least
sign of breath
in him.
He touched
repeatedly
the disciple's body
which was
in a steady
rhythm
and fixed.
The rest of the story
already what is now.
Then Tota Puri
wanted to bring
Sri Ramakrishna's mind
to the
normal consciousness
and he started
filled
the whole
Panchavati
with
the sacred
chanting of
Hari Om
Hari Om
Hari Om
and slowly
Sri Ramakrishna's
mind
had come back.
This is the story.
Now what is
our point here?
What is that
samskara
or mental impression
which he
obstructed
every other
samskara?
That is
it became
like the
big thorn
as we have been
discussing.
But that itself
remained
as an obstacle.
If we want
to the highest
then we need
to even
get rid of that.
What does it mean?
If we
superficially
read Sri Ramakrishna's
life
then we will
misunderstand
Sri Ramakrishna's
sadhana.
He said
I have cut
you off
from me.
That means
what?
Oh Divine
Mother
you have
been used
very nicely
now I have
no use for you
out with you.
No.
What does it
mean?
Now I do
not want
the least
differentiation
between you
and me.
What is the
differentiation
between
Divine
Mother
and Sri
Ramakrishna?
It is
very
simple.
If you
remove
name and
form
then you
will not
find any
difference.
I want
to share
with you
a very
profound
thought.
Suppose you
meet two
people
and you
know this
is person
A, this
is person
B.
How do
you
distinguish?
This is
very
simple.
All these
limiting
adjuncts
are
qualifications.
Will you
know?
Will there
be two
A and B?
Let me
give you
a small
illustration.
Suppose there
are two
glasses.
One is
a red
coloured glass
and one is
a blue
coloured glass
and both
are filled
with water.
Now I
will
ask you
to pour
both
these
tumblers
water
into
that
pot
and
break
these
two
tumblers.
Now
I
ask you
to
bring
me
that
water
in the
red
coloured
tumbler.
Will you
be able
to
do
that?
I
will
ask
you
to
pour
me
that
water
in
the
red
coloured
tumbler.
Will
you
be
able
to
pour
me
that
water
in
the
red
coloured
tumbler?
I
will
ask
you
to
pour
me
that
water
in
the
red
coloured
tumbler.
Will
you
be able
to
do
that?
I
will
ask
you
to
pour
me
that
water
in
the
red
coloured
tumbler.
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you
be
able
to
pour
me
that
water
in
the
red
coloured
tumbler?
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will
ask
you
to
pour
me
that
water
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the
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coloured
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coloured
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← Older revision		Revision as of 05:16, 23 September 2024
Line 2,185:		Line 2,185:
	in		in
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Patanjali Yoga Sutras Lecture 047 - Revision history

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